Suchergebnisse

Intro -- Contents -- 1. Introduction -- 2. When a Little Becomes Much: Religious Resources in Action -- 3. Prophetic Fragments: Macro and Micro Foundations of Religious Resources -- 4. Religion Reconsidered: Black Protest and Electoral Activism in an Age of Transformation -- 5. Blessed Assurance: Religion, Personal Empowerment, and African-American Political Activism -- 6. Rock in a Weary Land: Religious Institutions and African-American Political Activism -- 7. Ties That Bind: Linking Religion and Intermediary Resources to Political Action -- 8. The Last Shall Be First: Religion, Oppositional Culture, and African-American Political Mobilization -- 9. In My Father's House: Religion and Gender in African-American Political Life -- Epilogue. It Remains to Be Seen: Stability and Change in Religion and African-American Politics -- Appendix A -- Appendix B -- Notes -- References -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- O -- P -- R -- S -- T -- U -- V -- W -- Y.

Though the 1960s movement addressed the civil and political rights that were denied to black people—access and use of public accommodations, the right to vote, and ensuring fair employment and housing opportunities—it did not directly confront the racialized degradation black people endured, and many continue to endure, at the hands of the police. What the Black Lives Matter protests have done, however, is not only put police reform on the policy agenda but demanded that American society reconsider how it values black lives.

This past September, during the first week of school, seven-year old Tiana Parker wore dreadlocks tied in a bright pink bow to her school in Tulsa, Oklahoma. The Deborah Brown Community School, a charter school sponsored by the historically black college Langston University, sent Tiana home and told her parents that their child was in violation of a school policy prohibiting students from wearing "unusual hairstyles" that distract from the school's "respectful" learning environment. Not only were "dreadlocks, Afros, Mohawks" and other so-called faddish styles banned from the school, the school's handbook also instructed that girls' "weaved hair should be no longer than shoulder length" and that boys' hairstyles are "to be short and neatly trimmed."

This past September, during the first week of school, seven-year-old Tiana Parker wore dreadlocks tied in a bright pink bow to her school in Tulsa, Oklahoma. The Deborah Brown Community School, a charter school sponsored by the historically black college Langston University, sent Tiana home and told her parents that their child was in violation of a school policy prohibiting students from wearing 'unusual hairstyles' that distract from the school's 'respectful' learning environment. Not only were 'dreadlocks, Afros, Mohawks,' and other so-called faddish styles banned from the school, the school's handbook also instructed that girls' 'weaved hair should be no longer than shoulder length' and that boys' hairstyles are 'to be short and neatly trimmed.'. Adapted from the source document.

Explores how religious themes helped to create oppositional civic consciousness in the state of IL during the campaign to elect Carol Moseley-Braun as the first Black female member of the US Senate. A "Religious Leadership Breakfast" held at the Carter Temple CME Church is described to show how the structure of a religious service enhanced a political event. It is maintained that the organizers drew upon an existing oppositional culture in the African-American community to develop political solidarity. They utilized traditional Gospel hymns & biblical imageries to craft an "oppositional civic culture" that opposed the prevailing racial hierarchy, while simultaneously involving participants in US civic structures. Differences between oppositional "culture" & oppositional "consciousness" are examined, noting that the breakfast ceremony did not emphasize the injustice theme that is the core of oppositional consciousness, but instead focused on the cultural theme of the weak against the strong by stressing how God gave ordinary people the strength to make a difference in the world. The religious theme proved to be more effective for a mainstream political event. J. Lindroth

Explores how religious themes helped to create oppositional civic consciousness in the state of IL during the campaign to elect Carol Moseley-Braun as the first Black female member of the US Senate. A "Religious Leadership Breakfast" held at the Carter Temple CME Church is described to show how the structure of a religious service enhanced a political event. It is maintained that the organizers drew upon an existing oppositional culture in the African-American community to develop political solidarity. They utilized traditional Gospel hymns & biblical imageries to craft an "oppositional civic culture" that opposed the prevailing racial hierarchy, while simultaneously involving participants in US civic structures. Differences between oppositional "culture" & oppositional "consciousness" are examined, noting that the breakfast ceremony did not emphasize the injustice theme that is the core of oppositional consciousness, but instead focused on the cultural theme of the weak against the strong by stressing how God gave ordinary people the strength to make a difference in the world. The religious theme proved to be more effective for a mainstream political event. J. Lindroth